Traditional society: how to understand it. Development and development of traditional society Determination of the word traditional society
not industrial, mainly rural society, which is represented by the static and opposite modern, measuring industrial society. The concept was widely used in social sciences, but in the past few decades it began to be considered very controversial and to avoid many sociologists. See Agricultural Civilization
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Traditional Society
The pre-industrial society, a primitive society) is a concept that focuses in its content a set of ideas about the pre-industrial stage of human development characteristic of traditional sociology and cultural studies. Unified theory of T.O. does not exist. Presentations about T.O. Rather, rather, on its understanding as an asymmetric modern society of a sociocultural model than to generalize the real facts of the lives of peoples not occupied by industrial production. Characteristic for Economics T.O. The domination of the natural economy is considered. There are no product relationships at all, or are oriented to meet the needs of a few layer of social elite. The basic principle of organizing social relations is the rigid hierarchical stratification of society, as a rule, manifested in division into endogan castes. At the same time, the main form of organizing social relations for the overwhelming majority of the population is a relatively closed, isolated community. The latter circumstance was dictated by the dominance of collectivist social ideas, focused on strictly compliance with traditional behaviors and excluding individual personality freedom, as well as an understanding of its value. In aggregate with caste division, this feature almost completely eliminates the possibility of social mobility. Political power is monopolized as part of a separate group (caste, clan, family) and exists mainly in authoritarian forms. A characteristic feature of T.O. It is considered either a complete absence of writing, or its existence in the form of privileges of individual groups (officials, priests). In this case, writing quite often develops in a language other than the spoken language of the overwhelming majority of the population (Latin in medieval Europe, Arabic - in the Middle East, Chinese writing - in the Far East). Therefore, the inter-flowable broadcast of culture is carried out in verbal, folk form, and the main institution of socialization is the family and community. The consequence of this was the emergency variability of the culture of the same ethnos, manifested in local and dialectic differences. In contrast to traditional sociology, modern socio-cultural anthropology does not operate with the concept of T.O. With its position, this concept does not reflect the real history of the pre-industrial stage of human development, but characterizes only its last stage. So, the sociocultural differences between the peoples at the development stage of the "assigning" farm (hunting and gathering) and those who passed the stage of the "Neolithic Revolution" may be no less and even more significant than between "pre-industrial" and "industrial" societies . It is characteristic that in the modern theory of nation (E. Gelner, B. Anderson, K. Doych) for the characteristics of the pre-industrial stage of development, more adequate rather than, rather than the concept of "T.", Terminology - "Agrarian", "Agrarian-written society " etc.
Topic: Traditional Society
Introduction ...................................................................................... ..3-4
1. Typology of societies in modern science ..................................5-7
2. The standard characteristic of the traditional society ........................ .8-10
3. Development of a traditional society .......................................... 11-15
4. Transformation of a traditional society ................................. 16-17
Conclusion .................................................................. ..18-19
Literature ......................................................................20
Introduction
The relevance of the problem of traditional society is dictated by global changes in the worldview of humanity. Civilizational studies today are particularly acute and problematic. The world fluctuates between prosperity and poverty, personality and digit, infinite and private. The person is still looking for a genuine, lost and intimate. There is a "tired" generation of meanings, self-attack and endless expectation: waiting for light from the West, good weather from the south, cheap goods from China and oil profits from the north. Modern society requires initiative young people who can find "themselves" and their place in life, restore Russian spiritual culture, morally persistent, socially adapted, capable of self-development and continuous self-improvement. The basic personality structures are laid in the first years of life. So, the family has a special responsibility to educate such qualities among the younger generation. And this problem becomes particularly relevant at this modern stage.
The human culture arising from the natural way, the "evolutionary" element includes an important element - a system of social relations based on solidarity and mutual execution. Many studies, and everyday experience - show that people became people precisely because they have overcome egoism and showed altruism far out beyond the scope of short-term rational calculations. And that the main motives of such behavior are irrational happostep and are associated with ideals and movements of the soul - we are visible at every step.
The culture of a traditional society is based on the concept of "people" - as an overnight community, which has historical memory and collective consciousness. A separate person, an element of such - the people and society, is a "cathedral personality", the focus of many human ties. It is always included in the solidarity groups (family, the village and church community, the labor collective, even if the piles of thieves - those operating according to the principle "one for all, all for one"). Accordingly, the prevailing relationships in a traditional society - the type of ministry, the execution of debt, love, care and coercion. There are acts of exchange, for the most part, not having the nature of free and equivalent sale and sale (exchange of equal value) - the market regulates only a small part of traditional public relations. Therefore, the overall, comprehensive metaphor of public life in a traditional society is "family", and not, for example, the "market". Modern scientists believe that 2/3 of the world's 2/3 of the world has a greater or lesser extent in their lifestyle features the features of traditional societies. What are traditional societies when they arose and what is their culture?
The purpose of this work is to: give overall characteristics, explore the development of a traditional society.
Based on the goal, the following tasks were delivered:
Consider various ways of social typology;
Characterize traditional society;
Give an idea of \u200b\u200bthe development of a traditional society;
Identify the problems of traditional society.
1. Typology of societies in modern science.
In modern sociology there are various ways of typology of societies, and all of them are legitimate from certain points of view.
There are also distinguished, for example, two main types of society: first, the pre-industrial society, or the so-called traditional, based on the peasant community. This type of society still covers most of Africa, a substantial part of Latin America, most of the East and dominated until the XIX century in Europe. Secondly, modern industrial and city society. It belongs to the so-called Euro-American society; And the rest of the world is gradually tightened to it.
Another division of societies is possible. We can share societies for political signs - to totalitarian and democratic. In the first societies, society itself does not act as an independent subject of public life, but serves the interests of the state. Second societies are characterized by the fact that, on the contrary, the state serves the interests of civil society, a separate personality and public associations, (at least ideally).
You can distinguish the types of societies for the dominant religion: Christian society, Islamic, Orthodox, etc. Finally, there are distinguished societies for the dominant language: English-speaking, Russian-speaking, French-speaking, etc. You can also distinguish between ethnic signs: single-alone, bietary, multinational.
One of the main types of societies is a formational approach.
According to the formation approach, the most important relations in society are property relations and class. The following types of social and economic formations can be distinguished: primitive-communal, slave-owned, feudal, capitalist and communist (includes two phases - socialism and communism).
None of the above-mentioned theoretical items based on the theory of formations are now indisputable. The theory of socio-economic formations is not only based on theoretical conclusions of the middle of the XIX century, but due to this can not explain many contradictions.
· Existence, along with zones of progressive (ascending) development zones of backwardness, stagnation and impasses;
· Transformation of the state - in one form or another - to an important factor in public production relations; modification and modification of classes;
· The emergence of a new hierarchy of values \u200b\u200bwith the priority of universal values \u200b\u200bover class.
The most modern is another division of society, which was nominated by the American sociologist Daniel Bella. It distinguishes three stages in the development of society. The first stage is pre-industrial, agricultural, conservative society, closed to extraneous influences based on natural production. The second stage is an industrial society, which is based on industrial production, developed market relations, democracy and openness. Finally, in the second half of the twentieth century, the third stage begins - the post-industrial society, for which the use of achievements of the scientific and technical revolution is characterized; Sometimes it is called information society, because the main thing is not to produce a certain material product, but the production and processing of information. The indicator of this stage is the distribution of computer equipment, the association of the whole society into a single information system in which ideas and thoughts are freely distributed. The lead in such a society is the requirement of compliance with the so-called human rights.
From this point of view, various parts of modern humanity are at various stages of development. So far, perhaps, half of humanity is at the first stage. And the other part is the second stage of development. And only a smaller part - Europe, the USA, Japan - entered the third stage of development. Russia is now in a state of transition from the second stage to the third.
2. General characteristics of traditional society
The traditional community focuses in its content a set of ideas about the pre-industrial stage of human development characteristic of traditional sociology and cultural studies. Unified theory of traditional society does not exist. Performances on traditional society are based, rather, on his understanding as an asymmetric modern society of a sociocultural model than to generalize the real facts of the lives of nations not engaged in industrial production. The domination of the natural economy is characteristic of the economy of traditional society. There are no product relationships at all, or are oriented to meet the needs of a few layer of social elite. The basic principle of organizing social relations is the rigid hierarchical stratification of society, as a rule, manifested in division into endogan castes. At the same time, the main form of organizing social relations for the overwhelming majority of the population is a relatively closed, isolated community. The latter circumstance was dictated by the dominance of collectivist social ideas, focused on strictly compliance with traditional behaviors and excluding individual personality freedom, as well as an understanding of its value. In aggregate with caste division, this feature almost completely eliminates the possibility of social mobility. Political power is monopolized as part of a separate group (caste, clan, family) and exists mainly in authoritarian forms. A characteristic feature of traditional society is either a complete absence of writing, or its existence in the form of privileges of individual groups (officials, priests). In this case, writing quite often develops in a language other than the spoken language of the overwhelming majority of the population (Latin in medieval Europe, Arabic - in the Middle East, Chinese writing - in the Far East). Therefore, the inter-flowable broadcast of culture is carried out in verbal, folk form, and the main institution of socialization is the family and community. The consequence of this was the emergency variability of the culture of the same ethnos, manifested in local and dialectic differences.
Traditional societies include ethnic communities for which community settlements are characterized, the preservation of blood-related links, mainly craft and agricultural forms of labor. The emergence of such societies goes back to the earliest stages of human development, to primitive culture.
Any society from the primitive community of hunters to an industrial coup of the late XVIII century can be called traditional society.
Traditional society is a society that is regulated by tradition. The preservation of traditions is in it a higher value than development. Public attributes in it is characterized (especially in the countries of the East) with a rigid vest hierarchy and the existence of sustainable social communities, a special way to regulate the life of society based on traditions, customs. This organization of the Company seeks to preserve the sociocultural foundations in a constant form. Traditional society is an agrarian society.
For traditional society, as a rule, are characteristic:
· Traditional economy - an economic system in which the use of natural resources is determined mainly by traditions. Traditional industries prevail - agriculture, resource mining, trade, construction, unconventional industries are practically not received;
· The predominance of agricultural mistake;
· Stability structure;
· Class organization;
· Low mobility;
· High mortality;
· High fertility;
· Low life expectancy.
The traditional person perceives the world and the head of the order of life as something inextricably-holistic, sacred and not subject to change. A person's place in society and its status is determined by the tradition (as a rule, on the right of birth).
In traditional society, collectivist installations prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the commissioned order). In general, the traditional societies are characterized by primacy of collective interests over private, including primacy of the interests of existing hierarchical structures (states, clan, etc.). Not so much individual capacity as the place in the hierarchy (official, class, clan, etc.), which occupies a person is appreciated.
In traditional society, as a rule, relational relations are dominated, and not a market exchange, and elements of a market economy are toughly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, the data is destroyed); The redistribution system can be regulated by tradition, and market prices - no; Forced redistribution prevents "unauthorized" enrichment, depletion of both individuals and classes. The persecution of economic benefits in a traditional society is often morally condemned, disinterested care is opposed.
In traditional society, most people live in a local community (for example, village), relationships with "big society" are rather weak. At the same time, relatives, on the contrary, are very strong.
The worldview of traditional society is due to tradition and authority.
3.Development of a traditional society
Economically, traditional society is based on agriculture. At the same time, such a society can be not only landowner, as a society of ancient Egypt, China or medieval Russia, but also based on cattle breeding, like all nomadic steppes of Eurasia (Turkic and Khazar Kaganati, the Empire of Genghis Khan, etc.). And even on fishing in solely rich in the coastal waters of southern Peru (in Decolumbovy America).
Characteristic of the pre-industrial traditional society is the domination of redistribution relations (i.e. distributions in accordance with the public position of each), which can be expressed in a wide variety of forms: centralized state economy of ancient Egypt or Mesopotamia, medieval China; Russian peasant community, where the redistribution is expressed in regular resellers of land in the number of consumers, etc. However, one should not think that the redistribution is the only possible way of economic life of a traditional society. It dominates, but the market in one form or another always exists, and in exceptional cases may even acquire a leading role (the most striking example is the economy of the ancient Mediterranean). But, as a rule, market relations are limited to a narrow circle of goods, most often of prestige items: medieval European aristocracy, getting everything you need in their estates, bought mainly decorations, spices, expensive weapon of thoroughbred horses, etc.
Socially, the traditional society is much more distinguished from modern to us. The most characteristic feature of this society is the rigid attachment of each person to the system of redistribution relations, affection is purely personal. This is manifested in the inclusion of each in any team that exercises this redistribution, and depending on each of the "older" (by age, origin, public situation) that are "at the boiler". Moreover, the transition from one team to another is extremely difficult, social mobility in this society is very low. At the same time, it is valuable not only the position of the class in the public hierarchy, but also the fact of belonging to it. Here you can bring specific examples - caste and class stratification systems.
Caste (as in the traditional Indian society, for example) is a closed group of people who occupy a strictly defined place in society. This place is outlined by many factors or signs, the main of which:
· Traditionally inherited profession, occupation;
· Endogamia, i.e. the duty to make marriages only inside your caste;
· Ritual purity (after contact with "lower" it is necessary to undergo a whole procedure for cleansing).
The estate is a public group with hereditary rights and responsibilities enshrined by customs and laws. The feudal society of medieval Europe, in particular, was divided into three main estates: the clergy (symbol - the book), the knighthood (symbol - sword) and the peasantry (symbol - plow). In Russia before the revolution of 1917 there were six estates. It is nobles, clergy, merchants, breasts, peasants, Cossacks.
The regulation of the class being was extremely rigid, up to small circumstances and minor details. So, according to the "pledged diploma of the city" of 1785, the Russian merchants of the first guild could ride the city in a carriage of a pair of horses, and the merchants of the second guild - only in the stroller Paro. The textual division of society, as, however, and the caste, was consecrated and secured by religion: everyone has its own fate, his goal, his own angle on this earth. Stay there, where God placed you, the elevation is the manifestation of pride, one of the seven (on the medieval classification) of mortal sins.
Another major criterion for social division can be called the community in the broadest sense of the word. It is understood not only by the peasant neighborhood community, but also a handicraft shop, a merchant guild in Europe or a merchant union in the east, monastic or knightly order, a Russian community monastery, thieves or Nishchenskii corporations. Ellinsky policy can be considered not as much as a state city as a civil community. A man outside the community is a rudder, rejected, suspicious, enemy. Therefore, expulsion from the community was one of the most terrible sentences in any of the agrarian societies. The man was born, lived and died tied to the place of residence, classes, surroundings, just repeating the lifestyle of his ancestors and being absolutely confident that his children and grandchildren would pass the same way.
Relationships and relationships between people in traditional society were pierced by personal dedication and addiction, which is understandable. With the level of technological development, only direct contacts, personal involvement, individual involvement could provide the movement of knowledge, skills, skills from the teacher to the student, from the master to the substruser. Movement This, we note, took the form of the transfer of secrets, secrets, recipes. There was even a certain social task. So, the oath, which in the Middle Ages symbolically ritually fastened the relationship between the vassals and senites, the participating parties participating in its own way, giving them the relationship with the shade of a simple patronage of the father of his son.
The political device of the overwhelming majority of pre-industrial societies is determined to a greater extent by tradition and custom, rather than writing law. The government could be justified by the origin, the scale of the controlled distribution (land, food, finally, the water in the East) and are supported by the divine sanction (which is why the role of sacralization is so high, and often a direct deification of the ruler's figure).
Most often, the state system of society was, of course, monarchical. And even in the republics of antiquity and the Middle Ages, real power, as a rule, belonged to representatives of a few noble childbirth and was based on these principles. As a rule, the traditional societies are characterized by the merger of the phenomena of power and property with the determining role of power, that is, which has greater power, possessed with real control over the essential part of the Society of Society. For typically pre-industrial society (with a rare exception) power - this property.
On the cultural life of traditional societies, it was the rationale for the authorities to tradition and the conditionality of all public relations, by considerable, communal and power structures. The traditional society is characterized by the fact that it could be called Herontorati: the older, the smarter than the oldest, the more perfect, the deeper, the true.
Traditional society is holistic. It is built or organized as a rigid integer. And not just as a whole, but as an obviously prevalent, dominant integer.
The team is a socio-ontological, not value-regulatory reality. The latter it becomes when it begins to be understood and taken as a common benefit. Being also huts in its essence, the overall benefit of the hierarchically completes the value system of traditional society. Along with other values, it ensures the unity of a person with other people, gives meaning to its individual existence, guarantees some psychological comfort.
In antiquity, the common benefit was identified with the needs and trends in the development of the policy. Polis is a city or society-state. Man and citizen in it coincided. The polis horizon of an ancient person was simultaneously political and ethical. Outside its limits, nothing interesting was supposed - one barbarism. Greek, a citizen of the Polis, perceived state goals as his own, saw his own good in the good state. With a policy, his existence he tied his hopes for justice, freedom, peace and happiness.
In the Middle Ages, God speaks as a common and highest good. He is the source of all the good, valuable and worthy of this world. In the image and likeness, his man was created. From God and all power on Earth. God is the ultimate goal of all human aspirations. The highest blessing, which is capable of a gyrome man, is love for God, the ministry of Christ. Christian love is a special love: God-fearing, suffering, ascetic-humble. In her selflessness, there is a lot of contempt for yourself, to worldly joy and amenities, achievements and successes. The human earthly life itself in its religious interpretation is deprived of any value and goal.
In pre-revolutionary Russia, with its community-collective lifestyle, the common benefit of the appearance of the Russian idea. The most popular formula has included three values: Orthodoxy, autocracy and nationality.
The historical being of a traditional society is noticeable. The boundaries between the historical stages of the "traditional" development are barely distinguishable, there are no sharp shifts and radical shoes.
The productive forces of traditional society developed slowly, in the rhythm of cumulative evolutionism. There was no fact that economists are called deferred demand, i.e. The ability to produce not for the sake of pressing needs, but for the sake of the future. The traditional society took from nature exactly as much as necessary, and nothing moreover. Its economy could be called nature-saving.
4. Transformation of traditional society
Traditional society is extremely stable. As the famous demographer and sociologist Anatoly Vishnevsky writes, "everything is interconnected in it and is very difficult to withdraw or change any one element."
In antiquity, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for a separate person. The periods of accelerated development took place in traditional societies (a bright example - changes in the territory of Eurasia in the I millennium BC), but even at such periods of change were carried out slowly according to modern standards, and on their conclusion, the company again returned to a relatively static state With the predominance of cyclic dynamics.
At the same time, since ancient times there were societies that cannot be called quite traditional. The departure from the traditional society was associated, as a rule, with the development of trade. This category includes the Greek cities-states, medieval self-governed shopping cities, England and Holland of the XVI-XVII centuries. A mansion is the ancient Rome (to the III century n. Er) with his civil society.
Fast and irreversible transformation of traditional society began to occur only from the XVIII century as a result of the industrial revolution. To date, this process has captured almost the whole world.
Fast changes and a waste from traditions can be trained by a traditional person as a wreck of landmarks and values, loss of the meaning of life, etc. Since adaptation to new conditions and the change in the nature of the activity is not a traditional person's strategy, the transformation of society often leads to the marginalization of the population.
The most painful transformation of traditional society occurs in cases where dismantled traditions have a religious rationale. At the same time, resistance to changes can take forms of religious fundamentalism.
During the transformation of the traditional society, authoritarianism may increase in it (or in order to preserve traditions, or in order to overcome resistance to change).
The transformation of a traditional society is completed by a demographic transition. The generation, which grew up in adolescent families, has a psychology, distinguished from the psychology of a traditional person.
Opinions on the need to transform traditional society differ significantly. For example, Philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the "Golden Age" of traditionalism. Sociologist and demographer A. Vishnevsky argues that the traditional society "there is no chance", although it and "violently resist." According to the calculations of the Academician of the Raen Professor A. Nazaretyan, in order to completely abandon development and return society into a static state, the number of humanity needs to be reduced several hundred times.
Based on the work carried out, the following conclusions were made.
The following features are characteristic of traditional societies:
· Preferably an agricultural method of production, an understanding of land tenure not as property, but as land use. The type of relations between society and nature is not built on the principle of victory over it, but on the idea of \u200b\u200bmerging with her;
· The basis of the economic system - communal-state forms of ownership with the weak development of the Institute of Private Property. Preservation of a community lifestyle and community land use;
· The patronage system of distribution of the product of labor in the community (redistribution of land, mutual assistance in the form of gifts, marriage gifts, etc., consumption regulation);
· The level of social mobility is low, the boundaries between social communities (cests, estates) are resistant. Ethnic, clan, custom differentiation of societies, in contrast to the late industrial societies, having class division;
· Conservation in everyday life combinations of polytestic and monotheistic representations, the role of ancestors, orientation for the past;
· The main regulator of public life is the tradition, custom, following the standards of the life of the preceding generations. A huge role of ritual, etiquette. Of course, the "traditional society" significantly limits scientific and technological progress, has a pronounced trend towards stagnation, does not consider the autonomous development of a free personality as an important value. But Western civilization, having achieved impressive success, is currently faced with a number of complex problems: the ideas about the possibilities of unlimited industrial and scientific and technical growth were untenable; The balance of nature and society is broken; The pace of technological progress is unbearable and threatened with a global ecological catastrophe. Many scientists pay attention to the advantages of traditional thinking with his emphasis on adaptation to nature, the perception of the human person as part of the natural and social integer.
Only traditional life structure can be opposed to the aggressive influence of modern culture and exported from the west of a civilizational model. For Russia, there is no other way to exit the crisis in the spiritual moral sphere besides the revival of the original Russian civilization on the traditional values \u200b\u200bof domestic culture. And this is possible, subject to the restoration of the spiritual, moral and intellectual potential of the carrier of Russian culture - the Russian people
LITERATURE.
1. Irhin Yu.V. Tutorial "Sociology of Culture" 2006.
2. Nazarethyan A.P. Demographic utopia "Sustainable Development" Social Sciences and Modernity. 1996. number 2.
3. Mother M.E. Selected works on the mythology and ideology of ancient Egypt. -M., 1996.
4. Levikova S. I. West and East. Traditions and modernity. - M., 1993.
We, people practic from the future, it is extremely difficult to understand the people of traditional lifestyles. This is due to the fact that we rose in other culture. However, it is extremely useful to understand the people of traditional society, because such an understanding makes the dialogue of cultures. For example, you came to relax in such a traditional country, you must understand local customs and traditions, and respect them. Otherwise, no rest will work, and there will be only solid conflicts.
Signs of traditional society
T.radio Society - This is a society in which all life is subordinated. In addition, it has the following signs.
Patriarchality - Male start primacy over feminine. The woman in the traditional plan of the creature is not quite complete, moreover, she is the end of chaos. And, with other things being equal, who will achieve more food man or woman? Most likely a man, of course, if we omit the "women's" male representatives.
The family in such a society will be one hundred percent patriarchal. An example of such a family may be the one for which the Protopop Sylvester focused when he wrote his "Domostroy" in the 16th century.
Collectivism - It will be another sign of such a society. Individual here does not mean anything in the face of the family, family, Taypa. And this is reasonable. After all, the traditional society was developed where it was extremely difficult to get food. And it means only together you can provide yourself. Because of this, the team's solutions is much more important than any individual.
Agrarian production and natural economy There will be signs of such a society. What to sow, to produce a tradition, and not feasibility. The whole economic sphere will be subordinate to custom. What prevented people to realize any other realities and bring innovations into production? As a rule, these were serious climatic conditions, thanks to which the tradition dominated: since our fathers and grandfathers led exactly that the farm, why should we change something. "We do not invent us with us and change us," so thinks a person living in such a society.
There are other signs of traditional society, which we consider in more detail on training courses for EEG / GIA:
Countries
So, the traditional society, in contrast to the industrial, is distinguished by the primacy of tradition and the team. What countries can be called such? Something strange, but many modern information societies can be attributed simultaneously to the traditional. How is it possible?
Here, for example, take Japan. The country is extremely developed, and at the same time traditions are highly developed. When the Japanese comes to his home, he is in the field of his culture: Tatami, Sydyzi, Sushi - all this is an integral part of the interior of Japanese dwelling. Japanese, relieves the daily business bones, as a rule, European; And kimono is put on - traditional Japanese clothes, very spacious and comfortable.
China is also a very traditional country, and with this relating to. For example, over the past five years, 18,000 bridges were built in China. But at the same time, there are villages where the traditions are strongly honored. Monasteries Shaolin are preserved, Tibetan monasteries that strictly observe the ancient Chinese traditions.
Arriving in Japan or China, you will feel a stranger - Gaidzin or to lie, respectively.
In addition to traditional countries, India, Taiwan, the countries of Southeast Asia, the countries of Africa can be attributed to the same traditional countries.
Anticipate your question, dear reader: Still tradition is bad or good? Personally, I believe that tradition is good. Tradition allows us to remember who we are. It allows you to remember that we are not Pokemon and not just people from nowhere. We are the descendants of people who lived to us. In conclusion, I want to bring the words from the Japanese proverb: "On the behavior of descendants, you can judge their ancestors." I think now you understand why the countries of the East are traditional countries.
As always, waiting for your comments 🙂
Sincerely, Andrei Puchkov
1. Despoant and Tiracy
2. The church has considerable attention to the life of society
3. High status of values, traditions and customs
4. Flooming of folk culture
5. Agriculture
6. Manual labor
7. Production factor - Earth
8. Out ofeconomic forms of coercion to work
9. Collectivism prevailed (the influence of society, a person is public)
10. Low social mobility
Examples of traditional society can serve examples from history: for example, the history of ancient Egypt, Rome, Kievan Rus, etc. . But in the modern world, countries can be found with some principles of a traditional society, for example, Saudi Arabia-State with an absolute monarchy, dividing on class and low social mobility (practically no possible). The country in North Africa (Algeria) culture mainly grain, grapes, vegetables, fruits. Country in Northeast Africa (Ethiopia), which has a share in GDP (%): Industry - 12, Agriculture - 54. The main branch of agriculture is crop production.
Principles of Industrial Society:
1. democratic value development
2. Production factor - Capital
3. industrialization
4. Turning science into separate productive power
5. application of science in production
6. Change of the relationship of society with nature
7. the increase in the number of working class
8. Various public forms
9. High social mobility
10. Urbanization
11. Mass culture
Industrial Society is a leading factor of production - capital, so an example of the 19th century England can be an example. It was in it that this type of society was for the first time, and in the twentieth century, in his second half, almost all European countries (including Russia) entered this stage of social development.
In Russia, the formation of an industrial society begins in the second half of the 19th century, when the industry is rapidly developing and urbanization occurs. It took in the shortest possible time to industrialization (together with collectivization), and literally enforcedly introduce Soviet society to the industrial era. Nevertheless, the final industrial society developed only in the 60s-70s. And already in the 80s of the twentieth century, when the teacher in the classroom of the city school asked: "Whose parents work at the factory?" then 70% (and even more) raised hands. And even the kindergartens and hospitals were factory, and, therefore, people of creative and intellectual professions also served mainly industrial sphere.
Traditional society is a society that is regulated by tradition. The preservation of traditions is in it a higher value than development. Public attributes in it is characterized by a rigid estate hierarchy, the existence of sustainable social communities (especially in the countries of the East), a special way of regulating the life of society based on traditions, customs. This organization of the Company seeks to preserve the sociocultural foundations in a constant form. Traditional society is an agrarian society.
general characteristics
For traditional society, as a rule, are characteristic:
traditional economy
the predominance of agricultural defendant;
stability structure;
class organization;
low mobility;
high mortality;
low life expectancy.
The traditional person perceives the world and the head of the order of life as something inextricably-holistic, sacred and not subject to change. The person's place in society and its status is determined by tradition and social origin.
In traditional society, collectivist installations prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the commissioned procedure, tested by time). In general, the traditional societies are characterized by the predominance of collective interests over private. Not so much individual capacity as the place in the hierarchy (official, class, clan, etc.), which occupies a person is appreciated.
In traditional society, as a rule, relational relations are dominated, and not a market exchange, and elements of a market economy are toughly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, the data is destroyed); The redistribution system can be regulated by tradition, and market prices - no; Forced redistribution prevents "unauthorized" enrichment / depletion of both individuals and classes. The persecution of economic benefits in a traditional society is often morally condemned, disinterested care is opposed.
In traditional society, most people live in a local community (for example, village), relations with "big society" are rather weak. At the same time, relatives, on the contrary, are very strong. The worldview (ideology) of traditional society is due to tradition and authority.
For the culture of primitive society, it was characteristic that the activity of a person related to gathering, hunting was woven into natural processes, a person does not distinguish himself from nature, and therefore no spiritual production existed. Cultural and creative processes were organically woven into the processes of extracting existence. This is associated with the peculiarity of this culture - primitive syncretism, i.e., its absence on individual forms. The complete dependence of a person from nature, extremely poor knowledge, fear of unknown - all this inevitably led to the fact that the consciousness of a primitive person from the first of his steps was not strictly logical, but an emotional-associative, fantastic.
In the field of social relations, the generic system is dominated. Special importance in the development of primitive culture was played by exogamia. The ban on sexual contacts between members of one kind contributed to the physical survival of humanity, as well as the cultural interaction between childbirth. Interhydonic relations are regulated on the principle of "OCO OCO, tooth for the tooth", the principle of the tab is dominated by the principle of prohibitions for the commission of a certain kind of action, whose disruption is punishable by supernatural forces.
The universal form of the spiritual life of primitive people is mythology, and the first predestine beliefs existed in the form of animism, totemism, fetishism and magic. Primitive art is distinguished by the chance of human image, the allocation of special distinctive tribes (signs, decorations, etc.), as well as important to continue the life of body parts. Together with the complication of production
activities, development of agriculture, cattle breeding in the process of the "Neolithic Revolution" grow stocks of knowledge, the experience accumulates,
develop other ideas about the surrounding reality,
art types are improved. Primitive forms of beliefs
replaced various orders of cults: the cult of leaders, ancestors, etc.
The development of productive forces leads to the appearance of the surplus product, which is concentrated in the hands of priests, leaders, elders. Thus, the "top" and slaves are formed, private property appears, the state is issued.